A26883:2007
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And here because almost all our seeming difference dependeth on the question, What it is that is between Gods essence and mans act, which is the cause of our Act, or may be called grace (sufficient or effectual, more or less, &c.) I shall tell you how Alvarez handleth the question, and thereby further show you, that it is a thing unsearchable, and past mans knowledge, and though I satisfy my self with calling it an Impulse or Impress, or a Received energy or force or Influx, yet these are but general notions, and tell us not as to a distinct formal conception, What it is; And you shall see that the boldest disputers know no more.
And here because almost all our seeming difference dependeth on the question, What it is that is between Gods essence and mans act, which is the cause of our Act, or may be called grace (sufficient or effectual, more or less, &c.) I shall tell you how Alvarez handleth the question, and thereby further shew you, that it is a thing unsearchable, and past mans knowledge, and though I satisfie my self with calling it an Impulse or Impress, or a Received energie or force or Influx, yet these are but general notions, and tell us not as to a distinct formal conception, What it is; And you shall see that the boldest disputers know no more.
Alvarez de Aux. l. 3. disp. 19. p. 77. tells you that there are these several opinions of it, (What is the previous motion by which God moveth and applieth second causes to operate?)
Alvarez de Aux. l. 3. disp. 19. p. 77. tells you that there are these several opinions of it, (What is the previous motion by which God moveth and applyeth second causes to operate?)
I. Some Thomists hold that It is a Quality, not permanent, but by way of transient disposition with operation: Cabrera 3. p. q. 18. ar. 4. dub. 1. Conc. 4. n. 58. For it must be some Virtus, and that must be a Quality: Imperfect supernatural acts, as attrition, fear of hell, &c. are before habits, and have only such transient virtues or qualities, &c. II. Others hold contrarily that Gods motion is nothing besides his own will or essence and mans act, being simultaneous; Their reasons I omit.